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it says, "one cannot know whether it is the belly or the back," or this should be seen as similar to a magic trick. One who, though completely perverted in intention, shows himself as accomplished merely by a break in body and speech, and deceiving the world, proclaims something as otherwise than it is. Therefore it says, "therefore this deceit should be seen as a stronger deception than illusion." For illusion is merely the concealment of existing faults. "Therefore" means because of being a stronger deception. For "being surrounded" is said to be strong stubbornness. 908. "Even in absence" - the word "pi" (even) shows, "what then to speak of its presence?" For even if it accomplishes the task of the fetters of form-passion, etc., which are beneficial to ordinary people and some trainees, due to their attachment to self, etc., as appropriate, for some, however, it is without these; since no defilement is suppressed in any way, the realm of sensual existence, not liberated in any way, is a special condition for internal grasping, thus it is called "internal," due to its absence, it is called "external." In the course of existence, in the form and formless realms, it performs only the function of a fetter. Therefore, it is called an 'external fetter,' being a cause for beings in the form and formless realms to have external fetters. This meaning is stated: "The fetter of self-view and so on... is called a fetter." The commentary on the explanation of dyads is finished. 3. Commentary on the explanation of triads. 909. Just as with ignorance, craving for existence, and attachment, so too with hatred, accompanied by envy, stinginess, and distress, there is the accumulation of existence. Thus, "the roots of unwholesome actions are indeed the roots of the cycle of existence." Therefore, it is said: "by the three... it is declared." 919. Due to the peaceful and refined nature of the results in the form and formless realms, because of their extreme grandeur, an excessive craving for existence is stated there. 920. "Establishing by conceit" means establishing oneself by conceit in terms of superiority and so on. "Establishing" also means burning, or upholding. 921. "Associated with that" means associated with hatred. 922. "The distinction of their color" means the specific color of those beings, or having heard those who speak thus. "Pervasive" means pervading the entire world, or pervading the entire body. "Circular" means circular, being the size of an atom. The word "etc." includes "the size of a thumb," "the size of a crow," and so on. 923. "Arising from seasonal change" means born from the change of seasons like cold and so on. "Arising from external causes" means produced by such an external cause, of oneself or another. "Arising from improper care" means born from improper care of the body, such as prolonged sitting, prolonged standing, and so on. "Arising from a combination" means born from the combination of the three humors, each in an abnormal state, starting from their accumulation. "Arising from kamma" means arisen from kamma without seasonal changes and so on. However, those arising from bile, phlegm, and wind are stated due to the predominance of bile and so on. Indeed, for every disease, the three humors are the proximate cause, as there is no disease without the agitation of the humors. Kamma is the principal cause, as it arises only when there is an opportunity for it to act. The others, however, should be seen as its co-operating causes. This, however, is rejected by those who advocate the doctrine of past deeds as the sole cause. Even the fruit to be experienced in a subsequent existence belongs to the side of past deeds as the cause, because kamma is of the past. The word “kira” is used to indicate distaste, as in “they reject even that which ripens in this life.” 924. By “cause of burning” is meant the cause of the burning of the ten kinds of fires, such as lust, and the burning of the fires of hell. 926. By “in the nature of various signs” is meant in the nature of causes for various defilements and so forth. 931. “Addanaṃ addā maddavo” (softness, tenderness); since verbs have many meanings, by negating that, “anaddā” (not soft), he says, “or not soft, anaddā.” 936. Because it is caused by unwise attention, its function of inclining towards unwholesome things should be understood. The explanation of the Triads is concluded. 4. The Explanation of the Tetrads 939. By the word “evaṃ” is meant by the word “evaṃ” in the sense of an example. “Bhava” (existence) itself, when overgrown, is “abhava” (non-existence), just as in “asekkhā dhammā” (unconditioned phenomena). In the second interpretation, by the word “bhavābhava” is to be understood prosperity and adversity, or growth and decline. By “agati” is meant improper conduct, that is, inappropriate action. Kodhūpāyāsa… and so on… or fear of women, waves, and so on, is the connection. By “pañcakāmaguṇamātugāmaggahaṇe” is meant in the grasping of the five sense pleasures, and in the grasping of women. The view “suffering and happiness are self-made,” and so on, although it also exists for other adherents of views, Timbaruka, being of such a view, approached the Blessed One and questioned him; therefore, that view is called “Timbaruka’s view.” Thus he says, “Timbaruka… and so on… because he came.” The explanation of the Tetrads is concluded. 5. The Explanation of the Pentads 940. By “coming” is meant in the sense of taking rebirth. 941. By “upacayanato” is meant from increasing. By “aññathā” (otherwise) is meant that it is understood in a different way from gain and inference; showing that, he says, “by faith, inclination, and so on.” For conviction comes from hearing, but inclination can also arise from knowledge of past lives. The word “ādi” (and so on) includes patience and others. 942. “Akkhantimūlakā” means having impatience as their root. “Dukkaṭadubbhāsitatādidosā” (faults like wrong deeds and wrong speech) refers to such wrong bodily, verbal, and mental conduct. 943. Avūpasa, which is called elation Delusion is not called agitation. It speaks of the unpeaceful nature, which is the expansive nature of joy. Being the cause of non-pacification means being the cause of distraction. The mode of joy means the mode of the arising of joy. The explanation of the section of five is finished. 6. The explanation of the section of six 944. By that, because anger and so on are the root of disputes. 945. Continuity in applying oneself to wholesome things means continuity in applying oneself to wholesome things. By a group, a collection of beings. With whom there is gathering, meeting. By that, association is group-association. For someone's food, clothing, and so on. 946. He thinks about means he thinks, having approached the object. 948. One who holds the view of accidental origination means one who says, "the self and the world arose by chance." The explanation of the section of six is finished. 8. The explanation of the section of eight 952. By the mode of sinking down means by the mode of not striving in what should be done. 958. Those clingings. The views of non-percipient beings speak by these. The explanation of the section of eight is finished. 9. The explanation of the section of nine 960-963. Of the tenth means of the destruction of the impossible. Internal means the internal sphere of experience is intended. Of this verse-utterance. Having established means having clung to. 964. In the conditioned nature of others, like contact, by their respective conditions. To show the manner in which conceit's arising is excessive, it is said, "I am," and "I exist." Of the self means of the self conceived by wrong view. Just as conceit arises by way of grasping, so too craving by way of possessiveness, and wrong view by way of permanence and so on. Even though the arising is distinct, it touches upon future time. Thus it says, "will be... ... (etc.)... spoken." However, "I am" occurs only in what is presently arising. Thus, in the commentary, the agitation and so on are spoken of in terms of conceit common to all terms. The explanation of the section of nine is finished. 10. The explanation of the section of ten 970. Conceiving means the meaning-explanation of the word "wholesomeness" as stated. By thinking of its means. Wrongness means blameworthiness. Delusion of that mode means delusion in the mind-moment arising in the manner described. Of that also, the condition as described. Even by seeing, even in sins committed. The perception associated with over-estimation, arising from seeing ordinary people, etc., the consciousness associated with wrong view, should be understood as taken for liberation, like a fruit. The exposition of the Tenfold Designation is concluded. The Exposition of the Wanderings of Craving 973. "Without making a distinction" means without comparison, without making this division of comparison as equal or unequal, which is declared by the terms "thus, in this way, otherwise." "Of the distinction" means of the distinction as stated: "thus, in this way, otherwise." "By view" means craving, inseparable from that view, is shown as grasped by view. "By the heads and root-heads" means by the four heads and the twelve root-heads. And the construction is that craving itself is shown. If the grasping of view and conceit is also intended here, since it is stated in the commentary "from the collective grasping by way of craving, conceit, and view," then how is it said "wanderings of craving"? He says, "in views and conceits," etc. "Because they have that as their root" means because craving is their root. 974. "Is not scattered" means not scattering. Making it not scattering, distinguishing it by another term, he says, "it did not scatter, having done that." Scattering is a division by parts. "Without separating from self" means without making it distinct from that self which is conceived